The government of God in exercise in the Books of Kings

Before passing on to the Second Book of Kings, I will add some
general remarks, which apply equally to the two books. That which
is here in question is the government of God Now the principles
of this government are laid open to us in the revelation made to
Moses, when he went up the second time to Mount Sinai
(Ex. 33). There was, first of all, goodness and mercy; then the
declaration that the guilty shall not be held innocent; and,
thirdly, a principle of public government, which caused the
effects of misconduct to be felt, namely, that their children
should bear its consequences (a principle which could not be
applied where the soul is in question); but this principle
important and salutary in the outward government of the world is
verified daily in that of providence. This government of God was
in exercise in the case of the kings; but the condition of Israel
depended on the conduct of the kings.

Prophecy set up by God in testimony and grace

We have already seen that the fall of the priesthood and the
demand for a king had placed the people in this position -- a
position which will be one of blessing when Christ shall be their
King; but, meantime, God had set up prophecy, a more intimate and
real connection betw een the counsels of God and His people. The
existence of a king placed the people under the effect of their
governor's responsibility. The prophet was there on the part of
God Himself in testimony and in grace. He recalled to the people
the duties attached to this responsibility; but he was himself a
proof of those counsels which assured them of future blessing,
and of the interest which God took in their enjoying it both then
and at all times. He supplied the key also to God's dealings,
which were difficult to be understood without this. We,
Christians, have both these things. God will have us act by faith
upon our own responsibility; but close communion with Him reveals
to us the cause of many things, as also the perfection of His
ways. Thus, in His public government, God could well bless
Israel after the events related in chapter 18. They strengthened
the faith of His own people. Chapter 19 shews us the secret
judgment of God upon the real state of things; and it was
speedily manifested. Ahab knows not how to profit by the
blessing; he spares Benhadad; and the affair of Naboth shews that
Jezebel's influence is as strong as ever.

God's patience and mercy manifested

But to what a degree are the patience and mercy of God
manifested in all this, according to Exodus 33! Ahab, rebuked by
Elijah, humbles himself, and the evil comes to pass neither in
the days of Ahab, nor in those of Ahaziah, but in the days of
Jehoram, who was also his son, and that according to the
principle already laid down. Personally Jehoram was less wicked
than his father and his brother. He did not worship Baal. Israel,
however, who had been led into the worship of this idol, still
bows down to it.

The difference between God's judgment and the appearance of things

Observe the difference between the judgment of God and the
appearance of things. The judgment of God was pronounced against
the king and against Israel (chap. 19); yet prosperity and peace
generally marked this reign, as we have seen. Syria is subdued,
Moab tributary; and Judah in unaccustomed prosperity leagues
itself with Israel. The king of Judah was as Ahab, his people as
Ahab's people, and his horses as Ahab's. It was even proposed to
send to Ophir for gold, as in the days of Solomon. Nevertheless
judgment was only suspended, and its suspension was revealed to
none butXXX

Elijah. The alliances of believers with the unfaithful

But what was morally the character of this alliance? It is
Jehoshaphat who comes to Ahab, and not Ahab to Jehoshaphat. The
latter asks, as a favour, that Jehovah may be consulted. After
this request the false prophets make use of Jehovah's name to
announce the success of the enterprise. This was natural enough;
for the Syrians having been overcome, and having failed in
performing the conditions of peace laid upon them, Ahab was going
to assert his rights with the help of the king of Judah. In short
Jehovah's name is in the mouth of the false prophets. Micaiah
(for the king of Judah was uneasy) -- Micaiah, being come,
announces misfortune. But Ahab's mind was made up; and the king
of Judah was bound by his engagement. It was no longer time to
consult Jehovah: to inquire after the truth, in such a position
as this, was but to learn a judgment which they had resolved to
contemn. Ahab was more consistent than Jehoshaphat. The
conscience of the latter only made every one uncomfortable, and
proved his own folly. To please Jehoshaphat by speaking to him of
Jehovah was no more than decency required; but it was all that
Ahab did for Jehoshaphat, except that he unwillingly sent for
Micaiah. Jehoshaphat helped Ahab against Syria; he helped Jehoram
against Moab; but neither Ahab nor his son helped Jehoshaphat in
any one thing, except to be unfaithful to Jehovah. Ahaziah was
willing indeed to go with him, but it was in order to obtain gold
from Ophir. It would rather appear that this alliance was the
cause of that between Moab, Ammon, and Seir against
Jehoshaphat. Happily it was no question then of succouring
Israel. Such is the history of the alliances of believers, not
only with unbelievers, but with the unfaithful. The latter are
very willing that we should go with them; but to walk in the ways
of truth is another thing. This is not the question with them; if
they so walked, they would cease to be unfaithful. A true union
would necessarily have made Jerusalem the centre and capital of
the land: for Jehovah and His temple were there. The alliance
took it for granted that Jehoshaphat had given up all such idea,
since it shewed that he recognised Ahab in his position. There is
no equality in an alliance between truth and error; since, by
this very alliance, truth ceases to be truth, and error does not
thereby become truth. The only thing lost is the authority and
obligation of the truth. I have anticipated some of the events
related in the Second Book of Kings, in which we find the greater
part of Jehoshaphat's history. Let us now proceed to examine the
contents of this Second Book.